The Best Interest, Chapter 3 · Section 7
Sect. 7. Mens not ſeeing their need of Chriſt, is an hinderance of their cloſing with Chriſt; Several cauſes hereof, 1. Reſting in a blameleſs Converſation. 2. Reſting in Church Priviledges. 3. Reſting in our own Righteouſneſs. 4. Reſting ſatisfied with the World.
Another ſort of hinderances that keep many from cloſing with Chriſt, beſides ſticking at the terms of the Goſpel, is when men do not ſee their need they have of Chriſt, but reſt ſatisfied with other things inſtead of Chriſt, and that is occaſioned ſeveral ways; I will inſtance in three or four. As
1. Reſting in a civil blameleſs Converſation, free from groſs ſins.
2. Reſting in Church priviledges.
3. Reſting in our own Righteouſneſs.
4. Reſting ſatisfied with the World.
Seeing many men do reſt in their being of a civil and blameleſs Converſation, and being free from groſs ſins, and thereupon do not ſee any need of Chriſt to ſave them, but hope to go to Heaven when they dye, becauſe they live in a blameleſs manner, I ſhall ſhew that this is not ſufficient to Salvation, without an intereſt in Chriſt.
1. It is the duty of all that expect to go to Heaven when they dye, to endeavour to live in an holy blameleſs manner. Phil. 2.15. That ye may be blameleſs and harmleſs, the Sons of God without rebuke, in the midſt of a crooked and perverſe Nation, among whom ye ſhine as lights in the World. 2 Pet. 3.14. Seeing ye look for ſuch things, be diligent, that ye may be found of him in peace, without ſpot and blameleſs.
2. Though it be the duty of all that expect to go to Heaven when they dye, to live in a blameleſs manner, and to keep themſelves from the pollutions of the World, yet a civil and blameleſs Converſation, a Converſation free from groſs ſins is not ſufficient to carry a man to Heaven, without an intereſt in Chriſt; For a man may live civilly, and be free from groſs ſins, and yet be in a dangerous and damnable condition, on ſeveral accounts. As
1. He may be an ignorant man, and have no knowledge of God and Chriſt, he may have no underſtanding in the myſteries of Salvation: And ſuch as live and dye without Underſtanding, God will have no mercy upon them, and will ſhew them no favour. Iſa. 27.11. It is a People of no Ʋnderſtanding, therefore he that made them will have no mercy on them, and he that formed them will ſhew them no favour. And they ſhall periſh for ever on whom God will have no mercy, and to whom he will ſhew no favour.
2. A man may live civilly and be of a blameleſs Converſation, and yet be an Unbeliever, be one that hath no Faith in Chriſt; And all ſuch as do not believe in Chriſt ſhall be damned, and have their portion in the Lake that burneth with Fire and Brimſtone. Mark 16.16. He that believeth not ſhall be damned. Rev. 21.8. The Ʋnbelieving — ſhall have their part in the Lake that burneth with Fire and Brimſtone.
3. A man may be free from groſs ſins and live civilly, and yet dye Eternally for want of a new heart, and be ſhut out of the Kingdom of Heaven for not being born again. Ezek. 18.31. Make you a new Heart, and a new Spirit, for why will you dye, O houſe of Iſrael. Joh. 3.3. Verily, verily, I ſay unto thee, except a man be born again he cannot ſee the Kingdom of God.
4. A man may lead a civil life, and be free from groſs ſins, and yet have no love to Jeſus Chriſt: And ſuch as have no love to Chriſt are in a curſed condition. 1 Cor. 16.22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha; That is, let him be accurſed, and let him remain accurſed till the Lord cometh to take vengeance on him.
5. A man may be free from groſs ſins, and yet be guilty of Spiritual ſins, and be in a damnable condition for his Spiritual ſins. As for inſtance; A Man may never touch a Woman, and yet be an Adulterer in the ſight of God, by the luſtings of his heart. Math. 5.28. Whoſoever looketh upon a woman to luſt after her, hath committed Adultery already with her in his heart. A man may never ſtrike his Neighbour, and yet be a Murderer in the ſight of God, by hating him in his heart. 1 Joh. 3.15. Whoſoever hateth his Brother is a murderer, and ye know that no murderer hath Eternal Life abiding in him. A man may never bow his body to an Idol, and yet be an Idolater in the ſight of God, by over-loving and truſting in his Riches. Col. — Nor covetous man who is an Idolater hath inheritance in the Kingdom of God, and of …iſt. He may have a civil life, and yet … Atheiſt in his heart. Pſal. 14.1. The … hath ſaid in his heart there is no God.
Many perſons reſt in their Church priviledges, as that they are born of Religious Parents, are Members of Churches, have been Baptized, are frequenters of Gods Ordinances, have received the Lords Supper, and therefore they hope it ſhall go well with them. Thus the Jews bore up themſelves, that they were Abraham's Seed, were Circumciſed, had the Temple of God among them. Joh. 8.33. VVe be Abraham's Seed. Jer. 7.4. Truſt ye not in lying words, ſaying the Temple of the Lord, the Temple of the Lord— But none of theſe things will avail me to Salvation, unleſs they have an intereſt in Chriſt. As I ſhall make appear theſe ways.
1. To be born of Religious Parents, of Parents in Covenant with God is a great Bleſſing, but if they do not ſeek and ſerve that God whom their Fathers ſerved, but forſake him, and go in the way of their own hearts, though their Fathers were as Holy men as ever lived upon the face of the Earth; God will caſt their impenitent, degenerate, diſobedient Children into Eternal Torment. David was a man after Gods own heart, yet he tells his Son Solomon, that if he forſook the Lord, the Lord would caſt him off for ever. 1 Chron. 28.9. And thou Solomon my Son, know thou the God of thy Father, and ſerve him with a perfect heart, and willing mind— If thou ſeek him he will be found of thee, if thou forſake him he will cast thee of for ever. The Jews bore up themſelves with this, that they had Abraham to their Father, but John the Baptiſt takes them off from this. Mat. 3.9. Think not to ſay within your ſelves, we have Abraham to our Father; As if he ſhould have ſaid, you are apt to reſt upon this, that ye are the Children of Abraham, that ye have ſuch a man as Abraham to your Father, who was the Friend of God, but this will not avail you to Salvation, that you are Abraham's Children. Think not to ſay within your ſelves, we have Abraham to our Father. For Abraham's impenitent Children ſhall be caſt into Hell, when as their Father is in Heaven, and they ſhall not by all their entreaties, get ſo much favour from Abraham, as to have one drop of water to cool their Tongues. Luk. 16.23, 24.
2. It is a great priviledge, and an honour to be a Member of a Church of Chriſt, but this will not avail a man to Salvation, that he is a Member of a Church, unleſs he be alſo a Member of Chriſt; For there are Hypocrites as well as ſound Chriſtians in the pureſt Churches in the World. Chriſt had but a ſmall Church, Twelve Perſons ſelected out of the Twelve Tribes of Iſrael, but yet amongſt them few there was an arch Hypocrite, that differed little from the Devil. Joh. 6.70. Have not I choſen you Twelve, and one of you is a Devil. There are barren as well as fruitfull Trees in the Lord's Vineyard, and the barren Trees ſhall be hewen down, and caſt into the Fire. Math. 3.10. And now the ax is laid unto the root of the Trees, therefore every Tree which bringeth not forth good fruit is hewen down, and caſt into the fire. There is Chaff as well as Wheat in Chriſt's Floor, and when he purgeth his Floor, he will burn up the Chaff with unquenchable Fire. ver. 12. Whoſe Fan is in his hand, and he will throughly purge his Floor, but he will burn up the Chaff with unquenchable Fire. There are fooliſh as well as wiſe Virgins, that have their Lamps as well as the wiſe, but have no Oyl in their Veſſels, whoſe lot will it be to be ſhut out of the Kingdom of Heaven.
3. It is a duty and a priviledge to pertake of the Sacraments, and attend upon the Ordinances of the Goſpel, but yet this will not avail a man to Salvation, if he do not accept of Chriſt as he is tendered in the Goſpel, as will appear theſe ways.
(1.) No Priviledges, no Ordinances, no Sacraments will avail a man to Salvation, unleſs he be a new Creature. Gal. 6.15. For in Chriſt Jeſus neither Circumciſion nor Ʋncircumciſion availeth any thing, but a new Creature. Circumciſion was an Ordinance of God, a profitable Ordinance, Rom. 3.1, 2. a painfull Ordinance, they that were Circumciſed underwent much pain, and were ſore for ſeveral days; Gen. 34.25. It was a token and ſeal of the Covenant, Gen. 16.11. yet Circumciſion availeth none to Salvation, but ſuch as were new Creatures; Now many that attend on Ordinances, and receive the Sacraments are no new Creatures.
(2.) Many that attend on the Ordinances of the Goſpel, and have been Baptized in the name of Chriſt, and do receive at the Lords Table, are workers of iniquity. Iſa. 58.1, 2. Ezek. 33.31, 32. And it is not hearing the word Preached, and frequenting the Lords Table will avail men to Salvation, if they be workers of iniquity. Luk, 13.26, 27. We have eaten and drunk in thy preſence, and thou haſt taught in our ſtreets, but he ſhall ſay, I tell you, I know you not whence you are, depart from me, ye workers of iniquity.
(3.) The participation of Sacraments and Ordinances of the Goſpel, is accounted as nothing by ſuch as are impenitent ſinners. Rom. 2.25. If thou be a breaker of the Law, thy Circumciſion is made Ʋncircumciſion. Jer. 9.25, 26. The Uncircumciſed in heart among the Jews, have the ſame lot with the Uncircumciſed Egyptians, Edomites, Ammonites and Moabites. The impenitent Jews offered up a multitude of Sacrifices unto God, but the Lord accounted all as nothing. Iſa. 1.11, 13. To what purpoſe is the multitude of your Sacrifices, unto me ſaith the Lord— Bring no more vain Oblations, Incenſe is an abomination to me— Their Oblations are called vain Oblations, as being of no value in the ſight of God.
Many perſons are kept from coming to, and cloſing with Chriſt, by reſting in the Law, or reſting in their own Righteouſneſs. They think they already have, or hope that in proceſs of time they ſhall attain unto that Righteouſneſs, which will commend them to God, and give them a right to Eternal Life, when as they have no Union with Chriſt, or Intereſt in Chriſt; That many men do reſt in the Law, or in their own works of Righteouſneſs, done in Conformity to the Law. We may ſee from ſuch Scriptures as theſe, Rom. 2.17. Behold thou art called a Jew, and reſteſt in the Law; That is, as Pareus obſervs; Fiduciam ponis in lege, quaſi ea te ſervaret, thou placeſt thy confidence in the Law, as if that could ſave thee; Or as de Dieu. Non laſſat te peccati onus, quippe qui ex lege quietem capias: The burden of thy ſins do not weary thee, becauſe thou findeſt eaſe from the law. Luk. 18.9. He ſpake this parable unto certain, which truſted in themſelves, that they were Righteous. Rom. 9.31, 32. Now the reaſons why men reſt upon their own works of Righteouſneſs, done in Conformity to the law of God, for that Righteouſneſs which ſhould commend them to God, and bring them to Eternal Life, are ſuch as theſe.
1. A natural inclination and propenſity in all men, to look for Righteouſneſs and Life on the terms of the firſt Covenant, which was to give life to ſuch as ſhould obey the law of God. Do this and live; Gal. 4.21. Tell me, ye that deſire to be under the Law— There is a deſire in men to have Righteouſneſs and Life by the works of the law.
2. Their ignorance of the true meaning, purity and ſpirituality of the law, whereby they are kept from ſeeing the imperfection of their own Righteouſneſs, and becauſe they comply with the outward performance of the law, they think they have that which will give them life. Rom. 7.9. I was alive without the law once, but when the Commandment came, ſin revived, and I dyed. That is, the Apoſtle, while a Phariſee, was without the right underſtanding of the law, and then he thought himſelf alive, in a good condition, one that ſhould inherit Eternal Life, but when the Commandment came, that is, when I came to have a right underſtanding of the law, and it came to be applyed to my Conſcience; Sin revived, that is, I diſcovered thoſe ſins which I knew not of before. I ſaw my ſelf a loſt ſinner, and I dyed, that is, my hope of attaining Righteouſneſs, and the Life was taken away.
3. Ignorance of Chriſt's being appointed of God to be our Righteouſneſs, is another reaſon why men go about to eſtabliſh their own Righteouſneſs, and do not ſeek to Chriſt, to be found in him, to have his Righteouſneſs imputed to them. Rom. 10.3. For they being ignorant of God's Righteouſneſs, and going about to eſtabliſh their own Righteouſneſs, have not ſubmitted themſelves to the Righteouſneſs of God.
That reſting on our own Righteouſneſs, or hoping to attain Righteouſneſs and Life from the works of the law, is an hinderance to our being made partakers of Chriſt; We may ſee from, Rom. 7 4. Ye are become dead to the law by the body of Chriſt, that ye ſhould be married to another, even to him that is raiſed from the dead. By being dead to the law we may underſtand dead to it, as it is a Covenant of life, not as a rule of life, dead to the law in reference to our hope and expectation of life from the works of the law, but not dead to the law, in reference to our obedience and conformity to the law. And this being dead to the law, as a Covenant of life, preceedeth our being Married to Chriſt. Such as are Married to the law, and expect Righteouſneſs and Life from the law, they are not Married to Chriſt; Now we are ſaid to be dead to the law by the Body of Chriſt, that is, by that death which he ſuffered for us in his Body. Both as his Death hath purchaſed for us deliverance from the Firſt Covenant, and the eſtabliſhment of a new Covenant, and alſo it plainly declares that Righteouſneſs is not poſſible to be had from the law, for then he needed not to have dyed, to have brought in another way of Righteouſneſs. Gal. 2.21. If Righteouſneſs come by the law then Chriſt is dead in vain.
If any ſay, how may we be taken off from reſting in the law, from hoping to attain Righteouſneſs and Life by our own works, done in obedience and conformity to the law of God, and be brought to ſee an abſolute neceſſity of going to Chriſt for Righteouſneſs and Life.
A. 1. Let us ſee and conſider, that it is utterly impoſſible for any man in this fallen eſtate, to attain unto that perfection of Righteouſneſs and Obedience to the law of God, as to be juſtified and ſaved thereby. Rom. 3.20. By the deeds of the law there ſhall no fleſh be juſtified in his ſight. Gal. 3.11, 12. But that no man is juſtified by the law in the ſight of God, it is evident, for the just ſhall live by Faith, and the law is not of Faith, but the man that doth them ſhall live in them. That no man can attain ſuch a Righteouſneſs from his obſerving the law as ſhall juſtifie and ſave him; Is evident theſe ways.
(1.) The law requireth perſonal, perfect, conſtant obedience in all things, elſe it pronounceth a curſe againſt us. Gal. 3.10. Curſed is every one that continueth not in all things which are written in the book of the law, to do them. Now no man ſince the fall of Adam, Chriſt only excepted, ever did, or could continue in all things required in the law, without tranſgreſſing any command thereof at any time. Joh. 7.19. Did not Moſes give you the law, yet none of you keepeth the law; And leaſt any ſhould ſay, Chriſt meaneth the carnal Jews only, when he ſaith, none of you keepeth the law. We may ſee from other Scriptures, that the holyeſt men upon earth, cannot keep the law of God without tranſgreſſing againſt it, at any time. Eccl. 7.20. For there is not a juſt man upon earth, that doth good and ſinneth not. 1 King. 8.36. There is no man that ſinneth not.
(2.) If any man could have obtained Righteouſneſs and Life by the law, then there had been no need of Chriſts laying down his life for us. Gal. 2.21. If Righteouſneſs come by the law, then Chriſt is dead in vain. And ſuch as go about to ſeek for Juſtification by the works of the law, do make Chriſts obedience, and his ſuffering death to be uſeleſs. Gal. 5.4. Chriſt is become of no effect to you, whoſoever of you are juſtified by the law, ye are fallen from grace.
(3.) God hath made a new Covenant to give us Life and Righteouſneſs through believing in his Son. Joh. 3.16. Rom. 3.21, 22. And there had been no need of a new Covenant, of a new way to obtain Righteouſneſs and Life, if Righteouſneſs and Life could have been obtained by the law. For if it had been poſſible for fallen man to have had Righteouſneſs and Life by the law, fallen man ſhould have been ſaved by a Covenant of works, as well as Adam in innocency. Gal 3.21. Is the law then againſt the promiſes of God? God forbid, for if there had been a law given, which could have given life, verily, Righteouſneſs ſhould have been by the law.
(4.) None, that ever ſought after Righteouſneſs and Life by the works of the law, have been able to attain thereunto. Rom. 9.31, 32. Iſrael which followed after the law of Righteouſneſs, hath not attained to the law of Righteouſneſs; Wherefore? becauſe they ſought it not by Faith, but as it were by the works of the law. It may be ſome will think, the reaſon why Iſrael could not attain to the Righteouſneſs of the law, was becauſe they were not zealous followers after Righteouſneſs, but were cold and luke-warm, but that is a miſtake, for many of them were zealous in obſerving the law. Act. 22.3. I was zealous towards God, as ye all are this day. Act. 21.20. Or it may be ſome will think that the reaſon why they could not attain to Righteouſneſs, though they followed after it, was becauſe they reſted in an External Righteouſneſs, and did not ſeek after Internal Righteouſneſs, the Righteouſneſs of the heart, but this was not the cauſe, for though many of them did reſt in External Righteouſneſs, yet others of them did look after an Internal Righteouſneſs, they knew that God called for the heart. Prov. 22.26. When they faſted, they did not only afflict their bodies, but their Souls alſo for their ſins. Iſa. 58.3. Wherefore have we faſted, wherefore have we afflicted our Soul? They were ſollicitous to have the ſins of their Souls pardoned, as well as their ſinfull actions. Mich. 6.6, 7. Wherewithall ſhall I come before the Lord— Shall I give my firſt born for my Tranſgreſſion, the fruit of my body for the ſin of my Soul. But the true reaſon why Iſrael that followed after Righteouſneſs could not attain unto Righteouſneſs, was becauſe they ſought not after that Righteouſneſs which is by Faith, but ſought it by the works of the law. Rom. 9.31, 32.
2. We miſtake God's end in giving the law, when we ſeek for Righteouſneſs and Life by the works of the law; For the law was not given us to be a Covenant of life, that is for this end, that we ſhould expect Righteouſneſs and Life by the works of the law. As appears.
1. Becauſe God had ſetled another way of juſtifying and ſaving ſinners, namely, by Faith in Chriſt, long before the giving of the law, and did confirm this way (Salvation through Faith in Chriſt) by an Everlaſting Covenant made with Abraham and his Seed, 430 years before the giving the law by Moſes. And therefore the law which given 430 years after God had revealed it to Abraham, that he would juſtifie and ſave him and his Seed, through Faith in Chriſt, could not make void that way of righteouſneſs and life which God had before confirmed by Covenant to Abraham and his Seed; As you may ſee, Gal. 3.6, 7, 8, 9, 11— 16, 17, 18.
2. The law when given by Moſes, found man ſo weakned by the fall of Adam, that it could not bring man to righteouſneſs and life, but notwithſtanding the giving the law, man would have periſhed Eternally, had not God ſent his Son Jeſus Chriſt to dye for our ſins. Rom. 8.3. Gal. 3.21.
But for what end then was the law given, if not to a Covenant of life?
(A. 1.) To bring us to the knowledge of our ſin and miſery. Rom. 3.20. By the law is the knowledge of ſin. Gal. 3.19. Wherefore then ſerveth the law? It was added becauſe of Tranſgreſſions.
(2.) To be our School-Maſter to lead us to Chriſt, that when we ſee we can't attain that Righteouſneſs which the law requires, we may ſeek for Juſtification and Salvation to Jeſus Chriſt. Gal. 3.24. The law was our School-Maſter to bring us unto Chriſt, that we might be juſtified by Faith.
(3.) The law was given to be a Rule of our lives, to direct us how to carry our ſelves towards God, and towards all men. Prov. 6.23. The Commandment is a lamp, and the law is light.
3. Life and Righteouſneſs is to be had in Chriſt, and no where elſe but in and by Chriſt. 1 Joh. 5.11, 12. And this is the record, that God hath given us Eternal Life, and this Life is in his Son. He that hath the Son hath Life, and he that hath not the Son of God, hath not Life. And as Eternal Life is to be had in Chriſt, ſo alſo is that Righteouſneſs whereby we are juſtified and accepted in the ſight of God, to be had in Chriſt. Iſa. 45.24. Surely ſhall one ſay, in the Lord have I Righteouſneſs and Strength. Jer. 23.6. This is the name whereby he ſhall be called, the Lord our Righteouſneſs. For the better underſtanding of this, that the Righteouſneſs whereby we are juſtified and accepted before God, is not any works of Righteouſneſs which we have done in Conformity to the law, but the righteouſneſs which Chriſt hath wrought for us, let us conſider theſe 3 or 4 things.
(1.) All our own righteouſneſſes are full of imperfections, and therefore cannot juſtifie us in the ſight of God, who is a God of pure eyes, that cannot behold iniquity. Iſa. 64.8. VVe are all as an unclean thing, and all our Righteouſneſſes are as filthy rags. The Holyeſt men that ever lived, that have been full of good works, have been afraid to appear before God in their own righteouſneſs. Phil. 3.9. And be found in him, not having mine own Righteouſneſs, which is of the law—
(2.) We not being able to bring unto God a righteouſneſs of our own, whereby we might be juſtified and accepted, God provided a righteouſneſs for us, in and by his Son Jeſus Chriſt, whereby we might be juſtified and accepted in his ſight. 1 Cor. 1.30. Of him are ye in Chriſt Jeſus, who of God is made unto us Righteouſneſs. 2 Cor. 5.21. For he hath made him to be ſin for us, who knew no ſin, that we might be made the Righteouſneſs of God in him.
(3.) This righteouſneſs of Chriſt, by and upon the account of which we are accepted and juſtified in the ſight of God, is his Active and Paſſive Obedience. His Active Obedience in fullfilling all that righteouſneſs which the law required. Rom. 5.19. As by one man's diſobedience many were made ſinners, ſo by the obedience of one, ſhall many be made Righteous. And his Paſſive Obedience, whereby he ſuffered Death for our ſins. Rom. 5.9. Being juſtified by his blood. It was by his being made a Sacrifice for our ſins, that we are made the righteouſneſs of God in him. 2 Cor. 5.20.
(4.) This righteouſneſs of Chriſt, conſiſting of his active and paſſive obedience, is made over, or imputed to all that believe on him. Rom. 10.4. For Chriſt is the end of the law, for Righteouſneſs to every one that believeth.
4. A right underſtanding of the law would give us ſuch a diſcovery of our ſins, and the imperfections of our beſt works, as to take us off from reſting in the works of the law for our juſtification before God. Gal. 2.19. I through the law am dead to the law, that I might live unto God. I will mention two or three things concerning the law, that may convince us there is no hope for any man whatever, to at tain righteouſneſs and life by the law.
(1.) The law is Spiritual, and forbids Spiritual ſins, and requireth Spiritual duties, and that may convince the Holyeſt man on earth of much ſin, and make him cry out of himſelf, that he is an undone ſinner, without the mercy of God and the mercies of Chriſt. Rom. 7.14. We know that the law is Spiritual, but I am Carnal, ſold under ſin. The Spirituality of the law convinceth the Apoſtle Paul, that he had in himſelf much Carnality, and by reaſon of the ſad effects of Original Corruption, he was not able to perform that Spiritual Obedience the law called for, which is the meaning of that expreſſion, ſold under ſin.
(2.) The law forbids all evil motions, and ſinfull inclinations of the heart. The firſt motions of ſin that ariſe in the heart, and all evil luſts in the heart, though not conſented to, though oppoſed are a Tranſgreſſion of the law. Rom. 7.7. I had not known ſin but by the law, for I had not known luſt, except the law had ſaid thou ſhalt not covet. The Apoſtle did not underſtand the luſtings and inordinate deſires of the heart to be ſin, when not conſented to, till he conſidered, that the firſt motions of ſin were forbidden by the law, and were Tranſgreſſions of that command, thou ſhalt not covet. If there be but a fooliſh thought in our minds, though it be not allowed of, though it be not ſuffered to lodge there, it is a ſin againſt the law of God. Prov. 24.9. The thought of fooliſhneſs is ſin.
(3.) The leaſt omiſſion at any time, of any duty that the law requireth, and the commiſſion of the leaſt ſin that the law forbids, brings us under the curſe of the law. Gal. 3.10. Curſed is every one that continueth not in all things that are written in the book of tht law to do them. If a man were able to keep the whole law, and ſhould offend but in one point, he is guilty of Eternal Death by the law, as well as if he had broken all the Commandments of God. Jam. 2.10. Whoſoever ſhall keep the whole law, and yet offend in one point, is guilty of all. So Grotius; Non minus morte punitur, quàm ſi omnia praecepta violaſſet. And Capellus; Aeque damnatur ac ſi in omnibus deliquiſſet.
(4.) There is no eſcaping this curſe of the law, when we have offended in any one point, but by Jeſus Chriſt; All the good works we can do in conformity to the law, will not exempt us from it, but do leave us under this curſe. Gal. 3.10. As many as are of the works of the law, are under the curſe. The only eſcaping from the curſe of the law is by Chriſt. Gal. 3.13. Chriſt hath redeemed us from the curſe of the law, being made a curſe for us. And therefore there is no reſting for any man in the law, or in his own righteouſneſs, no hope that any man ſhould attain righteouſneſs and life by the law. But if we would have that righteouſneſs whereby we may be accepted in the ſight of God, and would have Eternal Life, we muſt ſeek for both in Chriſt, and if we cloſe with Chriſt, we ſhall in him have righteouſneſs and life.
Another great hinderance of cloſing with Chriſt, is this preſent evil world. A worldly Spirit hinders our cloſing with Chriſt, ſeveral ways.
1. Becauſe when mens hearts are ſet upon the Profits, and Honours and Pleaſures of the World, they make light of Chriſt, and prefer theſe things above Chriſt. This is evident from the parable of the King that made a Marriage for his Son, which was neglected by thoſe that had their hearts ſet on the World. Mat. 22.5. They made light of it, and went their ways, one to his Farm, another to his Merchandize. Many mens heads and hearts are ſo full of the World, that they make light of the offers of Chriſt, and Salvation by Chriſt.
2. Some perſons are at ſuch eaſe in their Worldly enjoyments, and are ſo well ſatisfied with the World, that they find no need of Chriſt, and Salvation by Chriſt, and deſire no other Heaven but what they have here on the Earth, and to ſuch men, their proſperity proves their ruin. Prov. 1.32. The proſperity of fools ſhall deſtroy them. To ſuch as theſe may be applyed the wo. Luk. 6.24. Wo unto you that are rich, for ye have received your Conſolation.
3. The love of the honours and pleaſures and profits of the World, keepeth men from embracing Chriſt, becauſe there are ſeveral duties in Chriſtianity which cannot be performed, but they will expoſe us to reproaches and loſſes, and hardſhip, and hatred in the World. Joh. 5.44. How can ye believe which receive honour one of another, and ſeek not the honour that cometh from God only.
Now no worldly thing, either the honours or pleaſures, or profits of the World, ſhould keep us from a ſincere and hearty cloſing with Jeſus Chriſt, and that upon theſe grounds.
1. It is infinitely better to enjoy Chriſt than to enjoy all the honours, all the pleaſures, all the profits, all the goodly things in the World, as will appear ſeveral ways.
(1.) The good things of this World can be enjoyed no longer than a man lives in this World; They may be taken away before we dye, but the term of life is the longeſt time of their enjoyment. They may be taken away by Fire, by Oppreſſors, by Forreign Enemies, that may ſtrip us as naked as in the day we were born; Yea if God do not continue them with us by his Providence, they would of themſelves flee away ſwiftly from us, and come at us no more. Prov. 23.5. Wilt thou ſet thine eyes upon that which is not? For riches certainly make themſelves wings, they flee away as an eagle towards Heaven; He doth not ſay wilt thou ſet thy heart, but wilt thou ſet thine eyes. The riches of the world in compariſon of the Riches of Chriſt, are ſo far from deſerving our hearts, that they are not worth the looking after with our eyes; He calls them things that are not, that is, are not what men think them to be, are not abiding, they are gone in the twinkling of an eye; He adds farther, that 'tis certain, riches are moſt uncertainly, for certainly they make unto themſelves wings, and flee away as an Eagle towards Heaven. But if they be not taken away, if they do not flee away in the time of life, it is moſt certain, we muſt leave them all behind us when we dye. 1 Tim. 6.7. For we brought nothing into the World, and it is certain that we can carry nothing out. But if we embrace Chriſt, Chriſt and his benefits ſhall be ours for ever. This God is our God for ever and ever. Pſal. 48.14. He will not only ſtick to us, and bleſs us as long as we live, but he will give us all the good things of Heaven for an Everlaſting Poſſeſſion. Joh. 6.47. Verily, verily, I ſay unto you, he that believeth on me hath Everlaſting Life.
(2.) All the things of this World, while they are enjoyed, are poor, vain empty things, that can't give any true ſatisfaction to the Soul, but create more vexation of Spirit, than they give comfort. Eccl. 2.17. All is vanity and vexation of Spirit. The words are few, but of large extent. All Worldly Enjoyments, Riches, Honours, Pleaſures, all are vanity, empty things, uncertain things, and all are vexation of Spirit. A poor man that goeth to his day labour, hath more comfortable Nights and Days than many Rich men, that have abundance of the World. Eccl. 5.12. The ſleep of a labouring man is ſweet, but the abundance of the Rich will not ſuffer him to ſleep, Abundance of the VVorld rather cauſeth diſquietment than comfort; But now ſuch as embrace Chriſt, have ſolid and Soul ſatisfying comforts in Chriſt. Pſal. 13.5, 6. My Soul ſhall be ſatisfied as with marrow and fatneſs— When I remember thee upon my bed, and meditate on thee in the night watches. The night is a ſolitary and uncomfortable time, yet in the night watches there are Soul ſatisfying comforts to be had in Chriſt. Such as embrace Chriſt by Faith, have in him and from him joy unſpeakable. 1 Pet. 1.8, In whom believing ye rejoyce with joy unſpeakable and full of glory.
(3.) A man may poſſeſs much of the world and yet be miſerable here, Jam. 5.1. and be miſerable in the other world to all Eternity. Luk. 16.22, 23. The rich man dyed and was buried, and in Hell he lift up his eyes, being in torment— while he lived, he was cloathed in Purple, and fine linnen, and fared ſumptuouſly every day. ver. 19. but as ſoon as he was dead he went to Hell, and was tormented in flaming Fire, and could not get ſo much as a drop of water to cool his Tongue. But they that get poſſeſſion of Chriſt, and truſt in Chriſt, are in a bleſſed condition whilſt they live, and ſhall be in a moſt bleſſed condition for ever in the World to come. Pſal. 2.12 Bleſſed are all they that truſt in him. All that accept of Chriſt for their Lord and Saviour, and are obedient to him, ſhall be ſaved with an Eternal Salvation. Heb. 5.9.
2. The ſureſt and beſt way to get the good things of this World, at leaſt ſo much of them as is good for us, is to receive Chriſt, and ſeek after our Souls Salvation, and to live an Holy Life, rather than to neglect Chriſt, and our Souls Salvation, and to give our ſelves wholly, or chiefly to mind the things of the World, which may be proved ſeveral ways.
(1.) They that ſerve Chriſt, and ſeek chiefly after their Souls Salvation, have the promiſe of all things neceſſary for this Life, as well as the Life to come. Math. 6.33. Seek ye firſt the Kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you. 1 Tim. 4.8. Godlineſs is profitable unto all things, having promiſe of the life that now is, and that which is to come. And a promiſe from God is better ſecurity for the things of this life, than our own wiſdom, or induſtry, or preſent poſſeſſions though great, or what elſe the whole World can afford to us.
(2.) When Chriſt becomes ours, the world is ours, ſo far as God ſeeth it needfull, and ſo far as he ſeeth it good for us, it ſhall be ours. 1 Cor. 3.21, 22, 23. All things are yours, whether Paul or Apollo— or the world— all are yours, and ye are Chriſts. All things in the world ſhall be for the furtherance of our Spiritual and Eternal welfare, the croſſes as well as the comforts of the world.
(3.) All things in the world are at the diſpoſal of God, and he gives them to whomſoever he will. 1 Chron. 29.12. Both riches and honour come of thee — and it is in thine hand to make great. Dan. 4.17. The most high ruleth in the Kingdom of men, and giveth it to whomſoever he will. And ſeeing the whole world is at the diſpoſal of God, is a likelier way to obtain the world, to ſeek and ſerve the Lord, and his Son Jeſus Chriſt, or to live in the neglect of God, and to diſregard his ſervice?
Obj. But ſome may ſay, how is this the ſureſt and beſt way to obtain the world, to embrace and ſerve Chriſt, when as ordinarily the ſervants of God have leſs of the world than other men.
A. 1. They that ſeek and ſerve the Lord have as much of the world as the Lord ſeeth to be good for them. Pſal. 34.10. They that ſeek the Lord ſhall not want any good thing: And it is far better being without, than having that which the Lord ſeeth would be hurtfull for us. And Riches are of that nature, that to have abundance of them proves a real hurt to ſome men. Eccl. 5.13. I have ſeen Riches kept for the Owners thereof, to their hurt.
2. That little of the world which the ſervants of God have, is better than the great poſſeſſions of other men. Pſal. 37.16. A little that a righteous man hath, is better than the Riches of many wicked. If any ſay, how can this be, that a little that a righteous man hath ſhould be better than the riches of many wicked? I anſwer.
(1.) The ſervants of Chriſt have more comforts in their little, than wicked men have in their abundance; For they have their little with Gods Bleſſing, which takes away the ſorrow from what they poſſeſs Prov. 10.22. The bleſſing of the Lord it maketh Rich, and addeth no ſorrow therewith. But other men have a curſe and vexation added to what they have. Prov. 3.33. The curſe of the Lord is in the houſe of the wicked.
(2.) The Servants of Chriſt have their little with a good Conſcience, and a good Conſcience is a continual Feaſt. Prov. 15.15. a merry heart is a continual Feaſt. Rich men make Feaſts ſometimes, which the poor ſervants of Chriſt can't do, yet they excell the Rich man, for they have a continual Feaſt. One of the greateſt Feaſt made by Rich men that we read of, was that which King Ahaſuerus made, which laſted an Hundred and Fourſcore days. Eſth. 1.4. But behold here a better, yea a continual Feaſt. But now other men have their eſtates with an accuſing Conſcience, and that is a continual vexation.
(3.) The ſervants of Chriſt have more contentment in their little, than other men have in their greateſt abundance. Eccl. 5.10. He that loveth Silver ſhall not be ſatisfied with Silver, nor he that loveth abundance with increaſe. VVicked men are in ſtraits in their greateſt abundance; Job 20.22. In the fullneſs of his ſufficiency, he ſhall be in ſtraits. But the ſervants of Chriſt have a ſufficiency, and a contented mind in the midſt of their wants and ſtraits. Phil. 4.11, 12. I have learned in whatſoever ſtate I am, therewith to be content: both to be full, and to be hungry, both to abound and ſuffer need.
(4.) The ſervants of Chriſt have their little with the love and favour of God. Deut. 10.18. He loveth the ſtranger in giving him Food and Rayment. VVhen his People are ſtrangers, and he gives them but little Food and Rayment, yet they have it with his love. Pſal. 146.8. The Lord loveth the righteous. But other men are hated in their greateſt abundance. Pſal. 5.5. Thou hateſt all workers of iniquity. And a little with the love of God, is better than great riches, and his hatred therewith. Prov. 15.17. Better is a dinner of Herbs where love is, than a ſtalled Ox, and hatred therewith. If the meaneſt fare with love from men, be better than the choiceſt proviſion, and hatred therewith, how much more is this true of the love and hatred of God.